Chapter 2

1 He exhorteth them to unity, and to all humbleness of mind, by the example of Christ’s humility and exaltation: 12 to a careful proceeding in the way of salvation, that they be as lights to the wicked world, 16 and comforts to him their apostle, who is now ready to be offered up to God. 19He hopeth to send Timothy to them, whom he greatly commendeth, 25 as Epaphroditus also, whom he presently sendeth to them.

1. If there be. There is no chapter division in Paul’s thought. He is continuing the theme begun in ch. 1, particularly in v. 27, where he appeals to his converts’ sense of Christian citizenship. He now enlarges on that topic, and concentrates on the development of Christian unity and humility. In so doing, the apostle bares his own soul, revealing the passionate intensity of his concern for the Philippians, the height and depth of his understanding of Christ’s nature and sacrifice, the lofty standards he cherishes for his own spiritual children, his generous opinions of faithful fellow laborers, and his own complete submersion in the interests of the gospel. This chapter deserves careful study as a unit, with the above analysis as a guide.

Although the Philippian church brought such joy to the apostle’s heart (see on ch. 1:3, 4), it seems that their unity was in danger, that dissension had crept into their ranks, and that Paul was enough concerned about their peril to spend a great part of his letter in exhorting them to strive for complete unity (cf. chs. 1:15–18, 27; 2:2–4, 14; 3:2; 4:2). The measure of their spiritual caliber may be gauged from the fact that he does not base his appeal on personal loyalty to himself as their spiritual father, but on their love for Christ as their Redeemer.

The fourfold use of the word “if” in this verse does not imply doubt as to the truth of Paul’s propositions. The Greek construction shows that he assumes his suppositions to be true.

Consolation. Gr. parakleµsis, “exhortation,” “encouragement,” “comfort” (see on Acts 9:31; Rom. 12:8; 15:4). The translation “encouragement” seems to suit the context best.

In Christ. The ground of the apostle’s appeal was the Philippians’ experience in Christ, the stimulus that comes from a study and emulation of His model life (cf. 1 Cor. 12:12, 27; Eph. 4:15, 16).

Comfort. Gr. paramuthion, a synonym of paraklesis (see above under “consolation”).

Of love. Paul perhaps means, if your love for Christ possesses any encouraging power over your minds.

Fellowship. Gr. koinoµnia (see on ch. 1:5), here, “partnership.”

Of the Spirit. This phrase is parallel to “consolation in Christ,” and appeals to the Philippians’ customary submission to the Holy Spirit’s control.

Bowels. Gr. splagchna (see on ch. 1:8).

Mercies. Gr. oiktirmoi, “compassions.” By using the plural Paul may be calling attention to the individual acts of compassion that prove the presence of genuine affection.

2. Fulfil ye my joy. That is, make full or complete my joy. The apostle already has joy (ch. 1:4), and it remains only that this should be full and complete (cf. John 3:29; 15:11; 17:13). The Philippians are to make it so by allowing his appeal to prevail with them and by maintaining and exhibiting the virtues to which he exhorts them.

Be likeminded. Or, “be of the same mind” (cf. on ch. 1:7). The kind of concord he is enjoining is defined in the two following clauses.

Same love. Mutual love produces mutual processes of thought and results in united action (cf. John 13:35; Col. 1:4; 1 Thess. 3:12; 2 Thess. 1:3).

Of one accord. Gr. sumpsuchoi, “harmonious,” “peaceable,” “united,” derived from sun, “with,” “together with,” and psucheµ, “soul.”

Of one mind. Literally, “thinking the one thing.” Paul recognizes the necessity for the children of God to demonstrate that those who are in harmony with God can live in full harmony with one another. Few things belie the Christian profession more than inability to live and work harmoniously with other Christians. When we accept Christ we become members of His body. To accomplish the greatest amount of good, the body must function as a unit (cf. on 1 Cor. 12:12–27). The work of God will prosper if the people of God draw together and work in unity (see TM 489; 1T 113, 114; 8T 183, 239–243).

3. Strife. Gr. eritheia, “selfishness,” “selfish ambition,” “partisanship,” “factiousness.”

Vainglory. Gr. kenodoxia, “empty pride,” “groundless self-esteem,” “conceit,” from kenos, “empty,” and doxa, “opinion.” Nothing of permanent good will be accomplished through work done in such a spirit as Paul here describes. We are to form no plan and aim at no goal that is prompted by selfish ambition or a desire to outdo others. Nothing, not even for an end that is good in itself, is pleasing to God if prompted by these motives.

Lowliness of mind. Gr. tapeinophrosuneµ, “humility,” “modesty,” from tapeinos, “humble,” “lowly,” and phroneoµ, “to think,” hence, to have a humble opinion of oneself. Tapeinophrosuneµ is used in a derogatory sense by secular writers, and Paul, in Col. 2:18, 23, employs it for humility wrongly directed. But in Acts 20:19; Eph. 4:2; Col. 3:12, the word bears its special Christian meaning of “humility of mind.” Christianity has raised lowliness to a new position, as one of the most attractive features of the character. The one who is truly humble is not aware of his humility. He simply estimates himself rightly in his relation to God and the plan of salvation.

Esteem. Gr.heµgeomai, “to consider,” “to deem,” implying a weighing of the facts.

Other. Rather, “others.”

Better. Literally, “being above,” “excelling.” Compare on Rom. 12:10. Humility fixes its eye upon another’s excellences and judges him from this point of view. The truly humble man is sensible of his own defects, but realizes that he does not have the same clear view of the defects of others. It is natural for those who have any just sense of the defects of their own souls to hope that it is not so with others and to believe that they have purer hearts. This leads them to feel that others are deserving of greater respect than themselves. A truly pious man will always be a humble man and will wish that others should be preferred in office and honor. This will not make him blind to other’s defects when they are manifested, but he will personally be modest and unobtrusive. This Christian standard rebukes inordinate love of office and helps to produce contentment wherever the providence of God may have cast our lot (cf. on Phil. 4:11, 12).

4. Look. Gr. skopeoµ, “to look attentively” (see on Rom. 16:17).

His own things. Paul is urging Christians not to be selfish, not to let their attention be wholly absorbed by their own concerns of their own families. He bids them show a tender care for the happiness of the whole group and a self-forgetful solicitude for the welfare of others. No one is at liberty to try to live solely for himself or to disregard the needs of others.

Also. Paul’s inclusion of this word shows that he expects Christians to pay proper attention to their own affairs, and also to the needs of others.

Things of others. This does not commend improper interference in others’ affairs in the manner of busybodies (see 2 Thess. 3:11; 1 Tim. 5:13; 1 Peter 4:15), but the welfare of others should not be ignored. Paul’s counsel is designed to remove the narrow spirit of selfishness and to produce a benevolent regard for the happiness of our fellows.

Christians have a particular responsibility for the spiritual welfare of others. If a man is spiritually blind and will not come to the Master, it is no more meddling to attempt to lead him to the Saviour than it is to warn a man on a dark night of a dangerous precipice ahead or to arouse one from sleep to tell him his house is on fire. If he is unaware of the approaching return of the Saviour, it is no improper interference to tell him of that soon-coming event. It is no more being a busybody to tell him of a glorious heaven that may be his than it is to tell him of a gold mine on his farm. It is for the man’s own interest, and it is the office of a friend to teach him or to remind him of these things. The world is dependent on the church for information about the life to come, and everyone who loves Christ will love his neighbors enough to seek to enlighten them, to lead them to the Saviour, and to aid their preparation for His soon return.

5. Let this mind be. Literally, “let this be thought,” but meaning, “have this mind.” In vs. 1–4 the apostle has presented the need for unity and unselfish humility; he now points to the complete provision for that need.

In you. Or, “among yourselves.”

Christ Jesus. For the significance of this title see on Matt. 1:1. The more usual order of the names is “Jesus Christ,” but Paul often uses the order as here, especially in this epistle (chs. 3:3, 8, 12, 14; 4:7, 19, 21). In so doing he is possibly emphasizing the divine element (Christ) before the human element (Jesus) in the Saviour’s divine-human nature. For Paul, all spiritual life centers in Christ, and when he wishes to inculcate lessons of unity and humility, he can find no better method than to present, in outline form, the story of his Master’s career, as the supreme exemplification of the virtues he desires the Philippians to possess. In the sublime account that follows (ch. 2:6–8) he is not consciously dealing with theology in its academic sense; he is using his inspired and intimate understanding of Christ’s redemptive work to illustrate his own teaching and to stimulate his converts to emulate the Saviour. Christ left a state of inexpressible glory, took upon Himself the most humble form of humanity, and performed the most lowly of offices, that men might be saved. Christians are to frame their lives according to this great example.

6. Being. Gr. huparchoµ, which often bears the simple meaning of “to be” (Luke 9:48; 16:14; Rom. 4:19; 1 Cor. 7:26; etc.). Originally, huparchoµ meant “to begin,” “to make a beginning,” but later took on the special significance of “to be in existence” without necessarily implying a beginning (cf. Acts 16:20; 17:28; Gal. 2:14). See Vol. V, pp. 896, 897, 917.

Form. Gr. morpheµ, here denoting all the essential characteristics and attributes of God. In this sense morpheµ represents the manner in which God’s eternal qualities and characteristics have manifested themselves. Whatever form that manifestation has taken, it was possessed by Christ, who thereby existed as one with God. This places Christ on an equality with the Father, and sets Him far above every other power. Paul stresses this in order to portray more vividly the depths of Christ’s voluntary humiliation.

Thought. Gr. heµgeomai (see on v. 3). The apostle has dealt with Christ’s state—equality with God—now he turns to Christ’s thoughts, in order to give an insight into His mind, and thus enable the Philippians to strive to emulate that mind. Paul’s reasoning is close knit. In a sentence He shows that Christ’s mind, while conscious of His equality with God, decided to forgo the glory associated with that exalted state in order to accomplish His compassionate purpose of saving lost mankind.

Robbery. Gr. harpagmos, “a seizing,” “robbery,” “a thing seized,” “something to be grasped,” “a prize.” Harpagmos comes from harpazoµ, “to seize,” “to claim for oneself eagerly,” “to snatch away.” The context favors the reading “something to be grasped.”

To be equal. That is, to continue to exist on an equality with God. The phrase definitely establishes Christ’s position in relation to God. The Son is placed side by side with the Father, on an equal footing, in no way inferior (see Vol. V, pp. 896–898, 917; see on Col. 2:9). But Paul states this position only to show Christ’s willingness to relinquish it in the interests of man’s salvation.

7. Made himself of no reputation. Literally, “emptied Himself.” This emptying was voluntary (see on John 10:17, 18). It was not possible for Christ to retain all the tokens of divinity and still accomplish the incarnation. The outworking of this emptying is detailed in the remainder of Phil. 2:7 and in v. 8. See Vol. V, p. 918.

Took upon him. Literally, “taking,” or “having taken.” The Greek construction shows that the succeeding phrases are a definition of “emptied Himself.”

Form of a servant. Paul is contrasting “the form of God” with “the form of a servant” and emphasizing the vast difference between the two estates. The same word (morpheµ) is used for “form” here as in “form of God” (v. 6). The word for “servant” (doulos) is that commonly used for “slave” (see on Rom. 1:1); so the apostle is saying that Christ emptied Himself and took on the essential attributes of a slave. As a slave’s outstanding characteristic is that of rendering unquestioning obedience, so as a man the Son undertook to render obedience to the Father (cf. on Heb. 5:8). He grasped not at divine sovereignty, but at service, which became the ruling passion of His life (Matt. 20:28). His whole life was subordinated to the will of the Father, as our lives should be. The life of Christ thus became the simple outworking of the will of God (MB 14, 15; DA 208). How all this could be accomplished is beyond human comprehension; it is a part of the great “mystery of godliness” (see 1 Tim. 3:16). But we may clearly see how small is any sacrifice on our part by way of comparison with the sacrifice of Him whom we profess to follow. Shall we who are so far inferior to Christ stand so much on our frail reputations that we find it difficult or impossible to yield our wills to the will of God? When we share in the true spirit of Christ, when He dwells within us and we live the life of the Son of God, the objective of Paul’s admonition in the early verses of this chapter will have been fulfilled in us. We will then be like Christ.

And was made. Rather, “having become,” in contrast with “being,” or existing, in the form of God (v. 6).

Likeness. That is, resemblance. “In all things it behoved him to be made like unto his brethren” (Heb. 2:17). He was a complete man, yet He was also divine. When men looked upon the incarnate Son, they saw One like unto themselves (see Vol. V, pp. 901, 902, 917, 918).

Our belief in the deity of Christ must not weaken in any way our belief in His complete manhood. If Christ was not absolutely a man, if His divinity in the least degree qualified His humanity, then He practically ceases to be an example, and, indeed, a substitute.

Men. The plural form is used, perhaps to emphasize that Jesus was to represent the whole human race, and not just an individual man.

8. Being found. That is, men discovered Him in human fashion.

Fashion. Gr. scheµma, which emphasizes the outward mode or form. To all outward appearances Christ was a man, and was so accounted by those with whom He lived on earth (cf. Isa. 53:2, 3; Matt. 13:55).

As a man. Another careful phrase to indicate that Jesus of Nazareth was more than what He appeared to be. He resembled a man, He had man’s outward form, but He was more than that: He was God as well as man.

Humbled. Gr. tapeinooµ, “to abase,” “to humble,” related to tapeinophrosuneµ (see on v. 3). This is not the same as “emptied Himself” (v. 7), but is part of that emptying, and shows one of the ways in which the self-emptying manifested itself. The ultimate form of this voluntary humiliation is disclosed in the remainder of the verse.

And became. Rather, “having become,” showing that the supreme act of self-humiliation consisted in Christ’s voluntary submission to death.

Obedient. That is, to God. See on Rom. 5:18, 19; Heb. 5:8.

Unto death. Jesus’ obedience was rendered to the extent of laying down His life. It was humiliation indeed for God to become man; and then, being man, to die a shameful; death on the cross. As Isaac had been willingly subject to his father when told that he was the victim to be placed on the altar, so Christ, who might have turned back from the cross, submitted, willingly, to die for sinful men.

Christ’s obedience was of the same nature as ours must be. It was “in the flesh” (Rom. 8:3) that Christ rendered this obedience. He was man, subject to the same desires to preserve His life as we are. He was tempted by Satan, but overcame the devil by the power of the Holy Spirit, even as we may do. He exercised no power in His own behalf that we may not employ. See on Heb. 4:15; see DA 119, 729, 734.

Death of the cross. The emphasis is not only on the fact that Christ died but on the kind of death. It was a death that involved intense shame as well as intense suffering. Crucifixion was reserved for slaves, non-Romans, and the lowest criminals. It was a death upon which the law of Moses had pronounced a curse (Deut. 21:23; Gal. 3:13), and even the Gentiles considered it the most foul and cruel of all punishments. The message of a crucified Christ was a stumbling block to the Jews and foolishness to the Greeks (1 Cor. 1:23).

Paul’s mind may have been drawn to the contrast of his own position with that of Jesus. The apostle was in prison, but he could not legally suffer the degradation of dying on a cross, because a Roman citizen was not to be tortured (see Cicero Against Verres i. 5. 13); neither could the Philippians, as citizens of a Roman colony. The cross, the lowest point in Christ’s self-humiliation, would thus produce a profound effect upon Paul’s readers, and impress them with the force of the example their Saviour had left them. Paul well knew that if those to whom he wrote could come to grasp the astounding sacrifice made for them, there would be no place for selfishness in their lives (cf. AA 332, 333).

9. Wherefore. Or, “on which account,” “in consequence of.” Not that Christ received a reward because of His humiliation, but that, in the divine economy, exaltation naturally follows humiliation (Matt. 23:12; Luke 14:11; 18:14). Christ’s experience demonstrates the truth of His words.

God also. To provoke his readers to humility, Paul has concentrated on Christ’s role in redemption. The apostle now introduces the Father into the picture.

Highly exalted. Gr. huperupsooµ “to exalt to the highest rank and power,” “to raise to supreme majesty,” from huper, “over,” “above,” or “beyond,” and hupsooµ, “to lift up on high,” “to exalt.” Because of Christ’s self-emptying (v. 7) God has been able to raise Him to an even more glorious position than He enjoyed before His incarnation. The Son was all-glorious before, but His voluntary humiliation has added to the glory which He had with the Father before the world was (John 17:5). As God-man He lived a perfect earthly life, overcame the adversary, and won salvation for mankind. Such triumphs surely added an inestimable weight of eternal glory to God’s Son! Paul uses a past tense of the verb to indicate that this exaltation has already taken place. In the fullest sense this occurred at the ascension when the Saviour returned to the heavenly courts and received the adoration that was His due (cf. DA 834). See Vol. V, p. 919.

Given. Gr.charizomai (see on ch. 1:29). The Father, as the Supreme Ruler, has the right to bestow honor on the Son who so faithfully fulfilled their united plans.

A name. Textual evidence favors (cf. p. 10) the reading “the name.” Opinion is divided as to the identity of this “name.” Some hold that it refers to “dignity” or “glory” rather than to a specific title, supporting their opinion from OT references to praising the name of God (Ps. 29:2; 34:3; 54:6; etc.). Others believe that Paul uses “the name” in its Hebrew sense as referring to the ineffable name that reverent Jews would not pronounce, Yahweh (see Vol. I, pp. 170–173), known in the LXX and NT as Kurios, “Lord,” and introduced by Paul in Phil. 2:11. Others take the name to be “Jesus” on the basis of v. 10, believing that this beloved human name (see on Matt. 1:1) gained an honor and significance unthought of before the ascension. Still another interpretation sees in “the name” a reference to a human-divine combination conveyed by “Jesus Christ” and used by the apostle in Phil. 2:11 (see on Matt. 1:1). Dogmatic certainty as to the identity of the name is impossible.

Above every name. See on Acts 4:12; Eph. 1:21; Heb. 1:3, 4. Christ can be given no higher title, no higher position. He is acknowledged as Lord of all (cf. Rev. 17:14; 19:16).

10. At the name. Or, “in the name” (cf. on Acts 3:16).

Of Jesus. Perhaps referring to the name introduced in v. 9.

Every knee. Paul is here using thoughts from Isa. 45:23 and applying them to the ultimate universal adoration of the Saviour (cf. on Rom. 14:11). These words have not yet been fulfilled, but they are an assurance that the time will come when every creature will acknowledge Christ’s overlordship (cf. Rev. 5:11–14). This can only be when the great controversy is ended, when all, including Satan and his followers, will bow down at the feet of Jesus and own that the ways of God have been just and righteous (GC 666–670).

Of things in heaven. Or, “of heavenly persons” (see below).

Things in earth. Or, “earthly persons.” This phrase and the preceding “things in heaven” may refer either to all created things or to all intelligent beings in the spheres mentioned. In favor of the first view Paul’s treatment of the creation in Rom. 8:19–22 has been set forth. Also OT passages in which all nature is represented as praising God (Ps. 65:13; 148) are referred to. In favor of the second view is Paul’s use of the words “knee” and “tongue” (Phil. 2:10, (11), which, unless taken figuratively, refer to animate beings. Compare on Rev. 5:13.

Under the earth. The series, “in heaven,” “in earth”, and “under the earth,” is based on a Hebrew idiom denoting the entire creation (see on Ex. 20:4). “Under the earth” may refer to the figurative realm of the dead (see on Isa. 14:9, 10, 15, 16).

11. Confess. Gr. exomologeoµ, “to profess openly” (Rev. 3:5), “confess from the heart” (Matt. 3:6), or “to thank” (Matt. 11:25). The first meaning seems most applicable here, but the others are also involved in the final confession of Christ’s sovereignty.

Jesus Christ is Lord. The apostle again uses the twofold name that covers the human and divine natures of the Redeemer and declares that He who left heaven to take upon Him the form of a servant will finally be declared Lord. For other NT declarations concerning Jesus Christ as Lord see on Acts 2:36; Rom. 10:9; 1 Cor. 8:6; 12:3. A clear understanding of Christ’s lordship can bring increased confidence into the Christian’s life.

To the glory of God. Grammatically speaking, this clause is connected with “every tongue should confess” (v. 11), that is, the universal confession that Jesus Christ is Lord brings glory to God. But we may see in the words a reference to the consuming passion of the Saviour’s whole life. He lived for the glory of God, that all creation might give the Father the honor due unto His name (see on John 12:28; 13:31; 17:1; 1 Cor. 15:24, 28). His followers should live for the same end. This verse brings us to the climax of Paul’s brief presentation of the principles concerning humility and exaltation. First (vs. 1–4), he admonishes that there must be no self-exaltation or strife among the Philippians. Then (vs. 5–8), he sets forth Christ as the pattern of humility. Last (vs. 9–11), he shows that the Humble One has been exalted to greater glory than He had laid aside for the incarnation. The apostle intends that his readers shall learn that God can exalt only those who have humbly served Him here below. Since the servant is not greater than his Lord (John 13:16), our service must be undertaken in a spirit similar to Christ’s.

12. Wherefore. Or, “so that,” “so then.” Verses 12–16 are closely connected with vs. 5–11. The apostle draws other lessons, besides that of humility, from Christ’s example.

My beloved. The use of this affectionate address is no affectation on Paul’s part. His genuine love for his converts shines through all his epistles (cf. Rom. 12:19; 1 Cor. 4:14; etc.).

Obeyed. This provides the point of connection with vs. 5–11. One of the manifestations of Christ’s humility was His obedience (v. 8). The Philippians have been obedient in the past, but Paul wishes them to imbibe even more of the spirit of their Master, and he trusts that Christ’s example will encourage them to more faithful obedience.

Not as in my presence. According to the Greek this clause refers not to “obeyed” but to “work out.” The apostle wants the believers to be spiritually diligent not only when his personal presence inspires them but when he is absent, and then with an even greater diligence.

Work out. Gr. katergazomai (see on Rom. 5:3), used here in the sense of “to carry out to completion.” This does not endorse the idea of salvation by works. We are saved by grace, through faith (see on Rom. 3:20–22, 24, 28; Eph. 2:8). But this grace leads us to good works (see on Rom. 6:11–16). Thus, such works are the outworking of the grace that has effected our salvation (Rom. 6:18; cf. 2 Cor. 6:1). Many are attracted to the Christian way, but are unwilling to meet the conditions by which the reward of the Christian may be theirs. If they could gain salvation without effort on their part, they would be more than happy to receive all that the Lord might give them. But the Scriptures teach that each individual must cooperate with the will and power of God. One must “strive to enter in” (Luke 13:24), “put off the old man” (Col. 3:9), “lay aside every weight,” “run with patience” (Heb. 12:1), “resist the devil” (James 4:7), and “endure unto the end” (Matt. 24:13). Salvation is not of works, but it must be worked out. It springs from the mediation of Christ alone, but it is lived out by personal cooperation. While we cannot be too deeply conscious of our entire dependence on the merits, the work, and the power of Christ, we must also be aware of our personal obligation to live daily, by God’s grace, a life consistent with the principles of Heaven (see AA 482). See on Rom. 3:31.

Your own salvation. Paul was not present to help the Philippian believers personally; they had to care for their own spiritual needs. Salvation is an individual matter. No human friend, no pastor, not even an apostle, can work it out for another. “Though Noah, Daniel, and Job, were in it [the land], … they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness” (Eze. 14:20).

Fear and trembling. Compare 1 Cor. 2:3; 2 Cor. 7:15; Eph. 6:5. Paul is not advocating a slavish terror, but a wholesome self-distrust. The Christian should fear lest his will not be continually surrendered to Christ, or lest the carnal traits of character should control the life. He must fear to trust his own strength, to withdraw his hand from the hand of Christ, or to attempt to walk the Christian pathway alone (COL 161). Such fear leads to vigilance against temptation (1 Peter 1:17; 5:8), to humility of mind (Rom. 11:20), to taking heed lest we fall (1 Cor. 10:12).

13. For. The apostle now protects himself against being misunderstood, by explaining that God is paramount in the salvation of man.

God which. The entire phrase literally reads, “God it is who is working,” or “energizing,” with the emphasis clearly placed on “God.”

Worketh. Gr. energeoµ, “to put forth power,” usually implying that the operation is effective. It is not the same word as that used for “work out” (katergazomai) in v. 12 (see comment there). Our English word “energize” comes from energeoµ. The word is frequently applied to the working of God in the Christian’s life (1 Cor. 12:6, 11; Gal. 2:8; Eph. 1:11, 20). Here the apostle is stressing the fact that power for salvation comes from God, and that this power operates in us to achieve its benevolent purpose.

Both to will and to do. The use of the word “both” shows that God provides the stimulus for our initial determination to accept salvation and our power to make that decision effective. This does not mean that we are completely passive entities, subject only to God’s disposal, but that God provides the stimulus that awakens our desire to be saved, that He enables us to make the decision to attain salvation, and that He supplies us with the energy to make the decision effective so that salvation is accomplished in our lives. Redemption is thus figured as a cooperative work between God and man, with God furnishing all the needful powers for man’s use.

Good pleasure. Gr. eudokia (see on Rom. 10:1). God wills man’s salvation, He has done all that divine power can do to make it possible, it is His “good pleasure” that men should be saved. No one desires our redemption more ardently than the Father.

14. All things. Paul now applies his teaching to the practical aspects of life. In view of God’s desire for their salvation the Philippians can afford to approach the working out of their salvation in a cheerful, confident spirit, knowing that God will provide the needed strength.

Murmurings. Gr. goggusmoi, an imitative word suggesting the rumblings that a grumbler produces (see on Acts 6:1). It is used in the LXX of Israel’s complaints in the wilderness. The apostle seems to have had the Israelites in mind, for in Phil. 2:15 he quotes from Moses (see on Deut. 32:5). The verb gogguzoµ, “to murmur,” is frequently used in the NT (Matt. 20:11; Luke 5:30; John 6:41, 43, 61).

Disputings. Gr. dialogismoi (see on Rom. 1:21). Grumbling leads to disputing. The Philippians are urged not to complain at the way God leads them, nor to question His methods, since He purposes to redeem them. Obedience must be cheerful and willing or it is of little use. The patient, uncomplaining spirit of the Christian under persecution or in response to a superior’s command, indicates his willingness to submit to the higher chastening that comes from the Lord.

15. That ye may be. Or, “that ye may become,” that is, in the process of working out their own salvation without murmurings and disputings, they will become blameless.

Blameless. That is, free from censure, certainly by God, and possibly by men.

Harmless. Gr. akeraioi (see on Rom. 16:19). The word describes the inward condition of the Christian’s heart, supplementing “blameless,” which refers to others’ judgment of the Christian.

Sons. Gr. tekna, “children,” in contrast with huioi, the usual word for “sons” (see on Rom. 8:14). There is an allusion here to Deut. 32:5, where Moses refers to the children of Israel as being “a perverse and crooked generation.”

Without rebuke. Gr. amemtoi, “blameless.” Paul wishes his converts to possess an unblemished reputation, knowing that the reputation of God in the world depends partly on that of His children.

Crooked and perverse. See on Matt. 17:17; Acts 2:40.

Nation. Gr. genea, “generation,” in the sense of the sum total of men living at the same time (cf. on Matt. 23:36).

Lights. Gr. phoµsteµres, “luminaries,” used in the LXX for the heavenly bodies (Gen. 1:14, 16). Even though the Christian growth of the Philippians was not complete, their lives were to illumine the dark world in which they lived (see on Matt. 5:14). Paul’s words are appropriate for the last generation, who will live at a time when darkness will be greater than ever before (COL 414). With special brilliance God’s children are then to “arise, shine” (see on Isa. 60:1, 2).

16. Holding forth. Two interpretations of this verb are possible. The first takes “holding forth” as an extension of the previous verse and sees the figure of the church holding out the word of life as one holds a torch to illumine darkness. As Christians demonstrate what the word has accomplished in their own lives and speak the word clearly and simply, they exhibit it to others as the way of life and light.

Life is light. Christ is the life (see John 1:4; 6:48; 14:6) and the light (see John 8:12; 9:5; 12:46), and is the source of both. His followers also are light, but it is derived light (see on Matt. 5:14). The essence of the gospel is light (Eph. 5:8). As thought is expressed in word, so the light of truth is expressed in the life.

The Christian can hold out the word of life to the non-Christian, but he cannot make him accept it. Each must willingly accept for himself. One cannot partake of the word for another any more than he can eat food and have the strength of another sustained. Through the aid of the Holy Spirit the word can be understood and received into the life. No matter who presents the word of life, it is the power of God, ministered through the word that brings about the transformation.

But the Greek word translated “holding forth” may also bear the sense of “holding fast,” which meaning seems preferable here. The church will shine only as it holds fast to the life-giving word.

Word of life. This phrase does not occur elsewhere in Paul’s writings, but see on John 6:68; Acts 5:20; cf. 1 John 1:1. The word of life is the gospel message. To know the Father and the Son is life eternal (John 17:3). We first come to know them through the speaking of the word (Rom. 10:13–17; John 6:63), and thus have access to the life that comes only from them. Spiritual life is brought into being and is sustained by the power of the word. Men are to live “by every word that proceedeth out of the mouth of God” (Matt. 4:4; DA 390, 391).

That I may rejoice. Gr. eis kaucheµma emoi, literally, “for a cause of glorying to me.” For kaucheµma see on ch. 1:26. Paul wanted to have grounds for rejoicing in the consistent lives of his Philippian friends (cf. on 1 Thess. 2:19, 20).

Day of Christ. The phrase is peculiar to this epistle. The usual expression is “day of the Lord” (see on ch. 1:6). Paul was continually aware that the great objective of life would be reached at the day of the return of Christ to this world. He knew that any rejoicing or glorying that might be done now could, through human frailty, fail of being true rejoicing in that day. If he could glory in the results of his labors in the day of Christ, he knew that his glorying would be permanent. Paul recognized that day as the day when every man’s work would be tested (see 1 Cor. 3:12, 13; 4:3–5; 2 Cor. 1:14).

Run in vain. The expression recalls the stadium contests and illustrates the strenuous efforts Paul expended in his evangelistic activities (cf. 1 Cor. 9:24; Heb. 12:1). “In vain” means “to no purpose,” “without result” (cf. 2 Cor. 6:1; Gal. 2:2; 1 Thess. 3:5). The apostle’s sense of responsibility for his converts was strong. His great longing was that they should remain faithful (AA 206, 207). He was not content with having worked, but wanted to see eternal fruitage for his sacrificial labor.

Laboured. Gr. kopiaoµ, “to labor with wearisome effort,” from the noun kopos, “exhausting toil.” Paul accurately describes his arduous evangelistic toil (cf. 1 Cor. 15:10; Col. 1:29; 1 Thess. 2:19).

17. Offered. Gr. spendoµ, “to make a libation,” “to pour out a drink offering” (see on Num. 15:4–9; 2 Tim. 4:6; see Num. 28:7). Paul sees the Philippians as offering their faith to God, and his own life as the libation, or drink offering, poured upon the sacrifice. He was willing to give his blood to accompany the faithful Philippian witness, if it would contribute to the furtherance of the gospel. The apostle to the Gentiles possessed the love than which there is no greater (John 15:13), but he did not believe there was any particular virtue in the giving of his life except as it should encourage the Philippians to further self-sacrifice, or as it might cause some to investigate the faith to which he held so tenaciously.

Sacrifice. Gr. thusia, the “sacrifice” itself, not the act of sacrificing. In this instance the reference is to the Christian faith of the Philippians that they, as Christian priests (see 1 Peter. 2:9), present to the Lord.

Service. Gr. leitourgia, in the NT a “public religious service” (see on Luke 1:23).

I joy, and rejoice. Paul would join them in their joy even if his labor for others should cause him to lose his life. Compare on Rom. 8:18.

18. For the same cause. That is, in the same way, or likewise, the Philippians should be glad and rejoice with Paul. Instead of being grieved at the prospect of his giving his life, the apostle would have his friends share his joy in being permitted to yield his life with benefit to them and the gospel. The epistle lays great stress on joy, not only as a privilege, but as a duty, following from Christian faith and demonstrating its reality.

19. But. A new line of thought begins (vs. 19–24). Paul announces his intention of sending Timothy to the Philippians as his representative and as their example.

I trust. Rather, “I hope.”

In the Lord Jesus. The Christian’s mind is controlled by the Lord: his love, hope, work, all center in the Lord (cf. on Rom. 9:1; Phil. 1:8; 2:24, 29; 3:1).

Timotheus. See on Acts 16:1–3; Phil. 2:20. Paul has urged the Philippian believers, “Work out your own salvation” (v. 12) instead of depending too much on human teachers. On the other hand, he intends to give them all the help he can—he hopes to send Timothy.

Of good comfort. Or, “of good heart,” “of good courage.” Paul has already expressed some concern over the condition of the Philippians (ch. 1:27–30), but he has no real doubt as to their standing. He seems confident of the good report that Timothy will bring on his return. Compare his loving anxiety for the Corinthian and the Thessalonian Christians (2 Cor. 2:13; 7:6, 7; 1 Thess. 3:1–9).

When I know. Or, “when I discover.” The apostle cannot feel completely satisfied until he has received Timothy’s personal report. Until Timothy’s departure and return he will be somewhat anxious about the Philippian church.

Your state. Literally, “the things concerning you.”

20. Likeminded. Literally, “of equal soul” (cf. Deut. 13:6). Paul means either that he has no one like himself or that he has no one the equal of Timothy. Timothy was a second Paul. Since Paul could not investigate the condition of the church personally, the best substitute would be a report of conditions at Philippi given by Timothy.

Timothy was Paul’s son in the faith (1 Tim. 1:2). Timothy recognized his spiritual relationship and conducted himself accordingly (1 Cor. 16:10; Phil. 2:22). From his spiritual father the younger man inherited his interests and affections. Thus no one could have been better qualified for the task at hand than the young man who would naturally take a genuine interest in the welfare of those who were Paul’s spiritual children and therefore Timothy’s brothers and sisters in the faith. There is a scarcity of men like-minded with the apostle—men of earnest, spontaneous, self-denying zeal—but it is such men whom the Lord Jesus needs. Timothy was like-minded with Paul because each had the mind of Christ. Only possession of the mind of Jesus will enable men successfully to guide the church of God in the last days. The church is the supreme object of God’s love and care, and those who are like-minded with the Lord, whether they be laymen or leaders, will have the same attitude and will assume the same jealous watchcare over all its members and activities. They cannot do otherwise.

Naturally. Rather, “genuinely,” “sincerely.”

Care for. Gr. merimnaoµ, “to be anxious” (see on Matt. 6:25). It is no casual care that Paul has in mind.

21. All. Literally, “the all,” that is, the group of Christians around Paul.

Seek their own. In view of his high praise of the Philippians (ch. 1:3–5), of Timothy (ch. 2:19–22), and Epaphroditus (vs. 25–30), it is surprising to read such an indictment from Paul’s pen. Those who were with him he calls brethren (ch. 4:21), but it seems that they did not share his self-sacrificing spirit. It has been suggested that they shrank from the dangerous journey to Philippi, and that Paul had to call on Timothy, whom he could ill afford to lose. Epaphroditus (ch. 2:25–30) and Luke were possibly absent, for neither of them appears to have been other than faithfully unselfish.

Jesus Christ’s. By “the things which are Jesus Christ’s” Paul refers to matters that concern Christ’s kingdom, His glory, and our salvation. Paul draws a contrast between those who were devoted to the interests of the church and those who cared primarily for their own interests. Paul and Timothy were dedicated to a common cause—the salvation of God’s erring children; but Paul regretfully records the fact that all his company were not so minded.

22. Ye know. There seems to have been frequent intercourse between the Philippian church and the young evangelist, Timothy. He had been with Paul at the founding of the church (see on Acts 16:1, 13; 17:14). It seems possible that he had visited Philippi at least twice during the Third Missionary Journey (see Acts 19:22; 20:3–6). Now Paul had chosen him for another visit.

Proof. That is, the Philippians knew how Timothy’s character had been tried and approved, and were aware of his attachment to Paul and his faithfulness in gospel service.

As a son with the father. Rather, “as a son to a father.” It appears that Paul was about to speak of Timothy’s faithful ministration to him, personally. But in characteristic humility he speaks of Timothy and himself as fellow workers in gospel service. If we may judge Timothy’s character from the directions given him by Paul in 1 and 2 Timothy (see on 1 Tim. 4:12), it would seem that Timothy was gentle and warmhearted rather than commanding. Paul may have sensed the need for this emphatic commendation of his friend (cf. on 1 Cor. 16:10).

23. Therefore. Paul returns to his earlier thought, that of sending Timothy as his messenger to the Philippians (v. 19).

Presently. Gr. exauteµs, “instantly,” “forthwith.”

How it will go. Since Paul planned to delay Timothy’s departure until he should see how things would turn, it seems likely that some crisis was at hand so far as his imprisonment was concerned. Since the next verse expresses his hope shortly to visit Philippi, there may have been some thought of release, in which case Timothy would take the glad tidings to the Macedonian believers.

24. Trust. Gr. peithoµ, “to be confident,” “to have confidence,” “to trust,” a different word from that translated “trust” in v. 19. There Paul hoped, here he has confidence, though both states of mind are centered “in the Lord” (see on v. 19). Apparently the apostle considered it distinctly possible that the Lord would soon overrule for his release from prison.

25. Yet. Verses 25–30 deal with Epaphroditus, another friend of Paul’s and one well known to the Philippian congregation. Epaphroditus had brought a gift from the church to Paul, and had served Paul well during his stay with the apostle. His return had been delayed by illness.

Supposed. Rather, “deemed,” “counted,” in view of possible delay in sending Timothy. From the use of the past tense it would at first appear that Paul had already sent Epaphroditus on his way to Philippi, and that this letter followed his departure. But the verbs “supposed” (v. 25) and “sent” (v. 28) doubtless represent the Greek epistolary aorist, which is used when the writer places himself in the readers’ position and times his statements from their point of view. When the letter reached its destination the action represented by the verbs would be past. Hence Paul is using the past tense, although the event is actually future to him at the time of writing. From this it may be taken that Epaphroditus had not yet left for Philippi, and that he was the bearer of this epistle to the believers (see AA 479).

Epaphroditus. A common Greek and Latin name meaning “lovely,” “fascinating,” “charming,” from the name of the Greek goddess Aphroditeµ. The name appears only in this epistle in the NT. Some have identified the man here mentioned with the Epaphras of Col. 1:7; 4:12; Philemon 23. But although Epaphras is only a contracted form of the longer name, it appears unlikely that it refers to the same person. Epaphroditus came from Philippi in Macedonia, whereas Epaphras was a minister in Colassae in Asia Minor, and probably a native of that region.

My brother. The adjective “my” belongs to all three nouns, “brother,” “companion,” and “fellowsoldier.” The first designates him as the partner of Paul’s faith, the second as his partner in office or labor, the third as sharer of his conflicts and dangers—a climax proceeding from a general to a more definite relationship. From Paul’s glowing description it is clear that Epaphroditus had joined in missionary work such as the apostle had been doing. Since he was free, he would be active in ways that were not possible to Paul. He may have thus incurred danger, and so have merited the description of “soldier” (cf. 1 Tim. 1:18; 2 Tim. 2:3, 4).

Your. This adjective stands in contrast with the previous “my,” and stresses the twofold relationship of Epaphroditus—to Paul and to the Philippians.

Messenger. Gr. apostolos (see on Rom. 1:1). Here the word simply means “messenger,” or “delegate.” Epaphroditus had originally been sent from Philippi with a special commission—that of carrying gifts to Paul (see on Phil. 4:18).

He that ministered. Gr. leitourgos (see on Rom. 13:6).

26. For. This verse gives the reason for Paul’s decision to send Epaphroditus to Philippi—the faithful brother was longing to return home so as to dispel anxiety concerning his health.

He longed. Rather, “he was longing.” Paul skillfully commends his messenger to the Philippians by stressing the affection of Epaphroditus for them all.

Full of heaviness. Gr. adeµmoneoµ. Two derivations of the word have been suggested: (1) a, “away from,” and deµmos, “people,” or “home,” hence, “away from home,” whence a free translation of the verb would be “to be homesick”; (2) from adeµmoµn, “sore troubled,” hence, “to be distressed.” In the second sense adeµmoneoµ is used in Matt. 26:37 and Mark 14:33 to describe the Saviour’s state of mind in Gethsemane, and is translated “to be very heavy.” In the case of Epaphroditus the anxiety was not about himself, but about the grief of his friends at Philippi. He knew that they had heard of his illness, and possibly believed that he had already died.

27. For indeed. The last phrase of v. 26 has understated the case, and Paul now tells his readers how serious his friend’s illness had been.

Nigh unto death. There is no indication of the cause or the nature of the sickness.

God had mercy. There is no suggestion of instantaneous, miraculous healing even though Paul had performed many healings in past years (see on Acts 19:11, 12; 28:8, 9). The gift of divine healing was not exercised in every instance, even on those on whom the healer would most naturally have desired to use the gift. The gift, which came from God, was under the control and direction of God (cf. on 1 Cor. 12:9).

Sorrow upon sorrow. Perhaps Paul thinks of his imprisonment as one sorrow. If Epaphroditus, who had come to minister to him in his bonds, should die, Paul’s “sorrow” would be infinitely increased.

28. I sent. See on v. 25.

The more carefully. Rather, “with the greater haste.”

Again. The Greek construction favors connecting the adverb with “rejoice,” later in the sentence, rather than with “see.”

Ye may rejoice. The Philippian’s customary joy had been dimmed by news of their representative’s dangerous illness, but they could now regain their happiness. Their joy would lessen Paul’s sorrow, for while he still remained a captive, he would be relieved of anxiety over Epaphroditus and the Philippian church.

Less sorrowful. In the joy of the Philippian believers in seeing Epaphroditus again, Paul himself would find solace and joy.

29. Receive him therefore. Paul was sending Epaphroditus that the believers might again be glad (v. 28), so he admonishes them to ensure the fulfillment of his purpose.

In the Lord. Compare on Phil. 2:19; cf. Rom. 16:2. Paul bids the Philippians look upon Epaphroditus as a gift from God, as the servant of the Lord, and now as restored to them through the mercy of God.

Reputation. Rather, “honor.” This high commendation of Epaphroditus enjoins an important duty regarding the proper treatment of those who posses noble characters. It is a Christian duty to respect the virtuous and pious, and especially to honor those who have been faithful in the work of the Lord. Some have seen in v. 29 a hint of previous disharmony between the Philippians and Epaphroditus. If such had been the case, Paul now wishes all misunderstandings to be removed.

30. Work of Christ. The reception and honor required for Epaphroditus are based upon his work, for this was what brought on him his severe illness. This work consisted of his personal ministry to Paul’s needs rather than of direct evangelism. In God’s eyes the spirit in which the service is performed means more than the kind of service (6T 439).

Not regarding. Or, “having no concern.” Textual evidence favors (cf. p. 10) the reading “having risked.” The expression gives an idea of the dangers to which Epaphroditus had exposed himself by helping the apostle.

To supply your lack. The phrase implies no criticism of the Philippians, but rather praise. Paul recognizes that distance prevented the believers from rendering all the help their kindness would suggest, and he accepts the ministry of Epaphroditus as their own. There may be a suggestion that Epaphroditus’ illness was the consequence of overexertion rather than of persecution. Perhaps he suffered illness as a result of his long and hazardous journey.

Service. Gr. leitourgia (see on v. 17). Again it is implied that the gift of the Philippians, through Epaphroditus, had a religious significance, since what they gave to Paul was accepted as if it were offered to Christ (cf. Matt. 25:35–40).

Ellen G. White comments

1–5COL 248; 3T 360; 4T 20; 6T 399

1–139T 274

1–30TM 221

2     1T 324

3     CSW 155; EW 119; FE 121; LS 303; 2T 162, 301, 419; 3T 445, 528; 4T 126, 522, 608; 5T 108, 291, 418, 488; 9T 188

3, 4 5T 174

3–9TM 221

4     PP 133; 8T 137

4, 5 2T 622

4–8MH 501; 4T 457

5     CSW 113; MYP 141; TM 189, 225, 377; 3T 538; 5T 17, 343; 7T 240

5–7FE 444; 2T 426

5–8MH 501

5–116T 59

6, 7 DA 22; Ev 132; MB 14; 4T 121

6–8AA 481; MH 424; 2T 200; 8T 287

6–11CT 263

7     CT 277; DA 387; FE 142; GW 190; PK 701; 2T 151; 3T 54, 229, 566; WM 24

7, 8 DA 436

8     AA 333; CM 76; CS 302; DA 25; Ed 132; FE 417; ML 244; MM 189; MYP 16; 2T 467; 5T 17; 9T 54

12   CD 35; CT 399, 419; Ev 287, 596; FE 525; MH 492; ML 176; MYP 72; PP 208; SC 80; TM 454; 2T 167, 317, 397, 506; 4T 610; 5T 512, 569, 607; 8T 84, 124; 9T 155

12, 13  AA 482; AH 207; ChS 247; COL 161; CW 81; Ev 290; FE 134, 217, 297; GC 469; MB 142; MH 452; MM 51; MYP 147; PK 486; TM 386; 5T 635; 8T 64, 312; 9T 152

12–15SL 87; 1T 339

12–16AA 481; TM 221

13   AA 158; DA 672; GW 285; MH 176; ML 7, 318; SC 47, 62, 75; Te 113; TM 240; 5T 514, 635; 6T 371, 399; WM 316

13–15EW 26

14, 15  5T 174

14–179T 273

15   AH 279; PK 189; 1T 159; 2T 122, 657, 673; 4T 124; 5T 366; 6T 166; 9T 22, 81

15, 16  AA 207; 6T 310

16   AA 206; 1T 99; 7T 252

21   CS 54; 2T 623; 5T 205

25–30AA 479